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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77976	The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction. 2 Sin is most opposite to God. 3 Sin is most opposite to mans good. 4 Sin is opposite to all good in general. 5 Sin is the poyson, or evil of all other evils. 6 Sin hath a kind of infiniteness in it. 7 Sin makes a man conformable to the Devil. All these several heads are branched out into very many particulars. / Published by Thomas Goodwyn, William Bridge, Sydrach Sympson, William Adderly, [double brace] William Greenhil, Philip Nye, John Yates.	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.	1654 (1654)	Wing B6063; Thomason E819_1; ESTC R207405	254,421	485

know not the Excellency of man they know not wherein the excellency of the Rational Creature consists and therefore they are not ashamed of that which brings them under the excellency of the Rational Creature Besides They know not Gods infinite Holiness therefore are not ashamed They be now among other sinners and they think though some seem to be Religious yet they think others are as bad as themselves in their hearts at least though not in Practice As Nero because he was bad he thought others were as bad as himself So a wicked man when he cannot see others break out in such great sins as he doth yet he thinks they are as bad some other way and have some other sins as great And because they live among them that are as bad as themselves and live in the same sins therefore they are not ashamed For as a Collier living among Colliers is not ashamed but if he lived among Princes and Noblemen he would be ashamed So wicked men in this world because they live in this world among sinners they conceive to be sinners like themselves they be not ashamed but when God shall come to open what sin means and what the Holiness of God means and they see themselves stand in the presence of the holy God then they will be ashamed But certainly sin is a greater-shame than Affliction none need be ashamed of Affliction any further-than it hath a Connexion to some great sin but sin in the greatest prosperity hath shame with it CHAP. XXXIX He that Sins wrongeth dispiseth and hateth his own Soul Use 1. Then see the malitiousness that is in Sin Use 2. To pitty those that go on in sinful wayes Use 3. Let Sin be dealt hardly with THus we have Discovered how Sin makes more against our good than Affliction doth Now there be divers things which follow hence as Consequences I spake of one or two before I will name them no more But only thus far Hence we see that sin makes more against our selves than any thing else Therefore it is the worst way for any to provide for themselves by giving way to live in any sinful course And for this I shall ad Two or Three Scriptures I spake not of before to shew how men go against themselves and those men that think to provide best for themselves the truth is in the wayes of sin they go most against themselves You have these Three notable Expressions for this in Scripture First That men by Sin wrong their own Souls Secondly That they Dispise their own Souls Thirdly They Hate their own Souls If I should Charge these Three things upon the most vile sinner at this present before the Lord Oh thou dost wrong thy own soul Thou dost despise thy own soul Thou hatest thy own soul he would be loth to yeild to it and yet the Scripture chargeth this upon sinners Prov. 8. 36. He that sins against me wrongs his own soul he doth not only wrong God that was in the first thing we opened but by sin he wrongs his own soul You will say somtimes I do no body wrong I thank God none can say I wrong them but thou wrongest thine own soul and certainly it is as great an evil to wrong thy own soul as to wrong the Body of another and a great deal more Nay further mark All they that hate me that is Wisdom and Instruction the Rule of Lise they love death It is a strange expression if any Minister should say thus to you you love death you would think it a rash speech from us the Holy Ghost saith so of al that hate Instruction if there be any Truth of God revealed against sin and thy heart rise against it thou lovest death thy own ruine and thy own destruction And what pitie is it for men and women to die who can pitie them that die eternally when as they love death if they love death they must have it So the Holy Ghost saith they wrong their souls and they love death and Prov. 15. 32. He that refuseth Instruction destiseth his own soul when you come and hear any Instruction against any sinful way and refuse it you despise your own souls as if your own souls were worth little Hence it is that men and women though they hear Sin tends to the death of their souls to their eternal ruine yet if they have but any temptation but to get a groat or sixpence they will venture upon it what is this but to despise thy soul that is to despise a thing to account it little worth though thy soul be worth a whol world There is none so poor in this place the meanest boy servant or girl but hath a soul more worth than Heaven and Earth but though the meanest here hath a soul more worth than the World yet we see it ordinarie that to get twopence or a groat they will venture the ruine of their souls Is not this to despise their souls as if they were not worth a groat or sixpence and they will lye or steal to get that which is less Nay not onlie so but they are haters of their own souls and this you have Prov. 29. 24. He that is partner with a Thief hates his own soul there is an instance in that one sin but it is true of everie sin for this must be taken as a rule to help you to understand the evil of sin Know what is said of any one sin is vertually true of all that evil which is in any one sin is vertually in any sin he hates his own soul that goes on in anie one sin therefore if you will provide for your own good you must abandon sin Object But it may be said Is that Lawful for a man to abstain from sin out of self respects for this I am upon I am shewing how sin is against our selves and therfore urge you to abandon and take heed of sin as it is against our selves then this Question ariseth What should we abstain from sin out of self respects what good is in this is that from grace To that I answer three things Answ 1. That at first when God doth begin to work upon the soul God doth usually move us from self most and these self grounds works most to take men and women off from the acts of their sin from outward acts at least and to stop them from the commission of sin and bring them to the means of grace self motives God makes use of at first but yet the work is not done till the soul goeth beyond these it is good for men and women to abstain from sin upon any grounds there is so much evil in sin that upon any grounds men and women abstaining from sin it is well but only except it be such a ground that the ground it self be a greater sin than the sin I abstain from But yet the work is not done Therefore 2. Know That though when grace is come

Temptation 96 Chap. 20 A Sixt Corollary If sin be thus sinful it should teach us not only to be troubled for our own sins but the sins of others 103 Chap. 21 A Seventh Corollary If sin hath done thus much against God then all that are now converted had need do much for God 109 Chap. 22 The Eight Corollary If sin doth so much against God hence see why God manifest such sore displeasure against sin as he doth 1 Against the Angels that sinned 2 Against all Adams Posterity 3 See it in Gods giving the Law against sin 4 See it in Gods punishing sins that are accounted smal 5 See it in Gods destroying all the world for sin 6 See his displeasure in punishing sin eternally 112 Chap. 23 A Seventh Discovery of Gods displeasure against sin opened from the sufferings of Christ First See the several expressions of Scripture 1 He was sorrowful to death 2 He began to be amazed 3 He began to be in an Agony Secondly See the effects of Christs being in an Agony 1 He fell grovelling on the ground 2 He swet drops of Blood 3 He cries to God if it be possible to let this cup pass from me Thirdly There is eight Considerations of Christs sufferings 123 THE SECOND PART Sin is most opposite to Mans Good and far more opposite to the Good of man than Affliction Chap. 24 First Sin make a man evil but no affliction can make him so 1 Those that are in affliction are not the worse 2 But those that are wicked are vile persons though they be the greatest Princes 140 Chap. 25 Secondly Sin is more opposite to the good of man than Afflictions because most opposite to the Image of God in man Three Particulars instanced and a Question resolved 145 Chap. 26 Thirdly Sin is opposite to the Life of God in Man 151 Chap. 27 Fourthly Sin is opposite to mans good because it is most opposite to the last End for which man was made 258 Chap. 28 Fifthly Sin is more opposite to mans good than Affliction because 't is a defilement of the Soul 1 It defiles all a man medleth with 2 Sin is the matter the worm shall gnaw upon to all Eternity 262 Chap. 29 Sixtly Sin is more opposite to mans good than affliction because sin is the object of Gods hatred but God hateth not any for affliction 265 Chap. 30 Seventhly Sin is more opposite to mans good than affliction because sin brings guilt upon the soul 269 Chap. 31 Eightly Sin is a greater evil to man than Affliction because it 's that which put the Creature under the Sentence of Condemnation 277 Chap 32 Ninthly Sin is a greater evil to man than affliction because it breaks the Vnion between God and the Soul 282 Chap. 33 Tenthly Sin is more against mans good than Affliction for that it stirs up all in God to come against a sinner in way of enmity 285 Chap 34 XI Sin is more opposite to mans good than affliction for that sin makes all the Creatures of God at enmity with a sinner 288 Chap. 35 XII Sin is a greater evil to man than affliction because it puts a man under the Curse of God 291 Chap. 36 XIII Sin is the Seed of Eternal Evil therefore more hurtful to man than affliction An Use thereof Then see that those men are deceived that think to provide well for themselves by sin Use 2 The Ministry of the Word is for our good as well as Gods Glory 293 Chap. 37 XIV Sin is worse than affliction because it hardens the heart against God and the means of Grace 297 Chap. 38 XV. Sin is worse to us than affliction because sin brings more shame than affliction 303 Chap. 39 He that sins wrongeth despiseth and hateth his own Soul Use 1 Then see the maliciousness that is in sin Use 2 To pitty those that go on in sinful wayes Use 3 Let sin be dealt hardly with 308 THE THIRD PART Chap. 40 Sin is opposite to all good and therefore a greater evil than any affliction opened in five things 1 Sin take away the excellency of all things 2 It brings a Curse upon all 3 Sin is a burden to Heaven and Earth and all Creatures 4 Sin turn the greatest Good into the greatest Evil 5 Sin if let alone would bring all things to confusion 319 THE FOURTH PART Chap. 41 That Sin is the Evil and Poyson of all other Evils shewed in several Particulars First It 's the strength of all Evils Secondly It 's the sting of Affliction Thirdly It 's the Curse of all Evils opened in Five Particulars Fourthly Sin is the shame of all Evils Fifthly The Eternity of all Evil comes from Sin 327 THE FIFTH PART Chap. 42 Sin hath a kind of Infiniteness in it Opened in Seven Particulars First Because nothing but an Infinite Power can overcome it Secondly Sin hath a kind of infinitness because it hath an infinite desert in it expressed in Three Particulars 1 The desert of the loss of an infinite Good 2 It deserves to put an infinite distance between God and thee 3 It deserves infinite misery Thirdly Sin hath a kind of infinite Evil because there is required an infinite Price to make an Attonement between God and Man Fourthly There is a kind of infinit Evil in Sin because we must hate it infinitely Fifthly Sin is an infinite Evil because it is the Vniversal Cause of all Evil. Sixthly The Scripture make use of Evil things to set out the Evil of Sin Seventhly There 's an infiniteness in Sin because the Scripture set out Sin by Sin it self 344 THE SIXT PART Chap. 43 Sin makes a man conformable to the Devil opened in Six Particulars First Sin is of the same Nature with the Devil Secondly Sin is from the Devil Thirdly Sin is a furtherance of the Devils Kingdom in the World For 1 By Sin we oppose Christs destroying the Devils Kingdom in the World 2 By Sin thou opposest thy prayers when thou prayest Thy Kingdom come 3 By going on in a way of sin thou becomest guilty of all the sin in the World Fourthly Sinning is a fulfilling the will of the Devil Fifthly Sin sells the Soul to the Devil Sixtly Sin it turns the Soul into a Devil 357 Corollaries and Consequences from all the former Particulars Chap. 44 The First Corollary It 's worse for a man to be sinful than to be turned into a Beast 370 Chap. 45 The Second Corollary It 's worse to be sinful than to be afflicted with Temptation from the Devil 372 Chap. 46 The Third Corollary It 's worse to be under sin than to be haunted by the Devil 374 Chap. 47 The Fourth Corollary It 's worse to be given up to any way of sin than to be given up to the Devil Quest How the delivering up to Satan can be for the saving of the Soul 376 Chap. 48 The Fifth Corollary It is worse to be given up to one sin than to be actually

thee from it yea the guilt so remains that though thou feel it not now for the present it may stick terriblely many years after But Affliction is terrible only for the present not for afterward but guilt and sin laies a foundation of Mis●… for many years after Nay many times it is grievous painful to the Soul long after it is committed as it was in Josephs Brethren we reade of them that they committed that great Sin against their Brother and it troubled them not a great while but twenty two years after when they were in an affliction then the guilt of their sin comes a fresh Oh then we sinned against our Brother when they were in prison there now it was twenty two years from the time they committed that sin to that time when they were in trouble there So you that have committed sin and think some slight sorrow may wash it away know the guilt may abide upon your spirits perhaps twenty may be forty years after And you that are yong take heed and know that sin is more evil than any affliction for the sin that you commit when you are yong in your Masters Families the guilt may abide upon you and youthful sins may prove ages terror It may be with you as with a man that gets a bruis when he is yong he feels it not but when he is old than it ach in his bones and puts him to terrible pain many times so many yong people feel not sin when their bloud is hot but afterward the guilt of sin abides upon them and is the torment of their souls when their bloud is cold Now what evil is there in sin that may do a man mischief perhaps twenty or forty years hence As it is with some poyson there are some poysons men have skill in that they can give poyson shall not work in three or four perhaps not till seven years afterward and yet they know certainly That if that man be not cut off before except God work extraordinarily he shall dye at the seven years end of that poison he took seven years before So sin is such a thing that it wil do a man a mischief many years after Again The guilt of sin hath this evil further in it which appears in that difference between men that come to suffer with guilt and those that come to suffer without guilt Take them that have come to the most grievous sufferings in the world and had not the guilt of sin upon their Consciences who had all cleer between God and their souls their sufferings be joyful and they can rejoice in tribulation and troubles as the Martyrs in Persecution how did they rejoyce and glory in their sufferings with what a Spirit of magnanimitie did they come to their sufferings But take those who suffer through guilt as Malefactors when they come to suffer what shame and confusion is upon them Thus Affliction is nothing to them that have no guilt but those that have the guilt of sin upon them when they come to suffer their guilt is a thousand times more than their affliction There is a great deal of difference between a man guilty of treason when he come to suffer for it there is shame and confusion and dismal darkness in the spirit where there is guilt but let one be accused for treason or any such horrible crime and no guilt upon the spirit such a one can go on with joy and comfort and peace whatsoever can be done to him is very little or nothing when guilt is removed The truth is there is no suffering can countervail the suffering that guilt makes The guilt makes the suffering evil otherwise not If one man come upon another man with suffering it is nothing without guilt so it is true when God comes it is nothing if God and we be at peace but now when God comes with any such affliction as the very affliction shall have the mark of the sin upon it and so shall stir up Conscience to accuse you for it then the heart is ready to sink when the affliction shall bear the name of the sin together with it I remember the difference of Davids Spirit at several times one time Though an Host incampe about me yet will I not fear and though I walk in the valley of the shadow of death I will fear no evil Psal 23. Another time he is afraid when he flies from Absolon and when there was a breach between God and his soul when he had brought guilt upon his spirit then David was quickly cooled and upon any occasion of trouble David was quickly frightened This is a seventh thing wherein sin appears to be a greater and more evil thing than Affliction because it makes the soul guiltie before God CHAP. XXXI Eighthly Sin is a greater evil to man than affliction because it 's that which put the Creature under the Sentence of Condemnation EIghthly Sin is a greater evil than Affliction Because it is that which puts the Creature under the Sentence of Condemnation and so makes more against the good of man than any affliction can do For a poor Creature to see himself stand before the great Judg of all the World and have the Sentence of Condemnation come out against him this is a greater evil than to have any affliction that all the Creatures of Heaven and Earth could bring upon him As now take a Malefactor that is to stand before Mans Judgment Seat and to receive Sentence of Condemnation is not this a greater evil unto him than if he should hear of loss in his estate than if he had sickness in his bodie any pain in his limbs to stand thus to receive the Sentence he looks upon it as a greater evil than possibly can befal him in this world otherwise But then when the soul shal see it self stand before the infinite glorious eternal first-Being of all things and looks upon God sitting upon his Tribunal passing Sentence of Eternal Death upon him this is another manner of evil than any affliction and suffering that can befal him But now know there is not any one sin that thou committest but if you look upon it as in it self God sits I say upon his Trone and passeth Sentence of death upon thee for it as really as ever he will do at the great day of Judgment it is done now as really and as truly in this world as ever it shall be at the day of Judgment only here is the difference then it is irrecoverable nay shall I say it cannot be recalled here no certainly it shall not only it may be transmitted to Christ he must bear it he must have the sentēce so that it is not properly recalled God doth not as a Judg that passeth Sentence and afterward nullifies it no but God passeth Sentence and condemns the sinner only Christ comes in and takes the Sentence upon himself so that the Sentence goeth on still only it is transferred from

is an especial End why Christ came into the world for to bring down the Kingdom of the Devil and yet thou by sinning upholdest the Kingdom of the Devil so thou dost what in thee lies to oppose and resist the very End of Christs coming into the world There is very much in this consideration to humble the hearts of all wicked men for sin thou hast lived in a course of sin it may be many yeers now Brethren know the Lord charges thee with this this day That all this time that thou hast lived in a course of sin thou hast done what in thee lies to oppose the End of Christs coming into the World that if thou couldest thou wouldest hinder the end of the death of Christ and of all that he hath done for the especial end why Christ is come into the World it is to dissolve the work of the Devil and thou keepest up the work of the Devil 2 Again it follows hence That thou dost directly contradict thy own Prayers When thou prayest Thy Kingdom come in the Lords Prayer thou prayest there that the Kingdom of Christ might come but in every way of sin that thou takest liberty in thou dost oppose the Kingdom of Christ How dost thou take the Name of God in vain and mock God in this Prayer Every wicked man and woman in the world mocks God in praying the Lords Prayer when they say Thy Kingdom come and yet live in such waies as upholds the Kingdom of the Devil instead of the Kingdom of Christ 3 Yea further this follows That by going on in waies of sin thou comest to be guilty and standest charged for all the sins that ever were committed in the world This may seem to be a hard thing to charge any man or woman that now lives in waies of sin that by that sin of thine that thou now livest in thou comest to be guilty of all the sins that ever was done in the world since the beginning of the world I undertake to make that good thus You know the Scripture chargeth those that persecuted the Prophets as guilty of all the persecution of the Prophets that ever were all the blood that was shed from Abel to Zacharias shall come upon this Generation saith Christ why so why should all the blood shed from Abel to that time come upon that Generation The Reason is this Because they continued the succession of that sin of persecution of the Prophets that as there was a persecution of the Prophets before so they go on and uphold this succession of that sin Now by the holding of the succession of a way of sin we come to be guilty of all that sin that went before As for example Suppose there should be Treason against a King or State by some vile treasonable act now the Father commits the first act the Son afterward goeth on in the same way and his Children come after him and goeth on in the same way and their Children after them now I say the Children and the Grand-children and the great Grand-children are guilty of the first treasonable act that was committed why Because they uphold the succession of the treasonoble act So now Sin that was in the beginning of the world was to bring in the Kingdom of Satan and the next Generation upheld it and the next upheld the same and the next Generation went on the same way so that every Generation is not only guilty of those particular sins which they commit but they be guilty of all that went before because they uphold the succession of the Kingdom of the Devil and the opposition of the Kingdom of Jesus Christ As for instance Take a scorner of Religion that is one sin for we cannot open things but by instancing in particulars I say take a scorner of Religion know thou art not guilty of these acts of scorning only in thy self but art guilty of all the scorning of Godliness since the beginning of the world why Because thou holdest a succession of that way of scorning of Religion So a Blasphemer may be said to be guilty of all the blasphemies in the world why Because he upholds the succession of that way of sinning against God and so opposing the Kingdom of Christ and upholding the Kingdom of the Devil This is the third thing Sin is the upholding of the Kingdom of the Devil in the World Fourthly A Fourth thing is this That Sin it is a fulfilling of the will of the Devil That is another distinct Consideration and you shall see that in the opening of it it will be of distinct use to you I say it is a fulfilling the will of the Devil that place is very famous for that in the 2 Tim. 2. 26. That they may recover themselves out of the snare of the Devil who are taken captive of him at his WILL There wicked men be taken captive by the Devil at his Will or to do his Will so you may reade it some they be insnared by Satan to do his will his lusts you do as Christ speaks you may think you do your own will in sinning but certainly you do the will of the Devil as well as your own As for instance that of passion and anger Ephes 4. 26. Be angry but sin not let not the Sun go down upon your wrath neither give place to the Devil you think you give place to your own passion but you give place to the Devil and fulfil the will of the Devil You come by sin to do the Devils drudgery and slavery you do his work he sets you about and his will you fulfil Now for such a Noble Creature as Man is to come to be a slave of the Devil that is the lowest now of all Creatures it must needs be a very dreadful thing it is an evil to be in slavery to any thing vile or base I remember I have read a Story of one Gunno King of the Danes that having overcome a People he set a Dog over them to be their Governor that is thus he would have all Commands to go out under the name of the Dog and they should be under the Government of the Dog this he did in disdain and indignation against those people he overcame But now as he would shew the baseness of that People that he designed to be under a Dog much more debasement is it for an immortal Soul to be under the Command of the Devil as all wicked men are under the command of the Devil himself Thou wilt not fulfil the will of God when it is opened to thee out of his Word and Will what thou oughtest to do thou standest out against the Will of God But now you that think it such a bondage to be obedient to the will of God you be brought under a worse bondage you are fain to be obedient to the will of the Devil And certainly those men and women that think they be at most liberty when they be free

that make a mock of sin as say in their hearts there is no God or otherwise it comes from desperate wickedness slighting of God Perhaps men are not grown so far to be plain downright Atheists yet they have slight thoughts of God Oh what slighting the Majestie of God is this for any man or woman to think it a light matter to sin against God or for trouble of Conscience for Sin to be a slight matter thus it will appear to spring from some of these Causes Perhaps if thou thy self beest but crost in any thing or any thing come cross to thy will thou thinkest it a great thing and art troubled wofully and art in a rage when thou art crost thou thinkest it intollerable it must not be born or suffered that any should cross you but when it comes to cross God and sin against him thou hast slight thoughts of it and it is a matter of nothing to cross God or sin against God is a slighte matter to cross you or to do any evil against you is unsufferable what a slighting of God is this that if you be crost in your will it is so unsufferable and yet to have such slight thoughts of sinning against God This is the First Secondly Thou that hast slight thoughts concerning troubles of Conscience consider that what thou hast slight thoughts of In it self in its own Nature it is no other but the very beginnings of Eternal death of the second death the very beginnings of Hell The principal torments of Hell lie in the perfection of that trouble now that for the present is upon conscience and yet this thou makest nothing of as if it were but melancholly as if the wrath of God that shall lie upon the damned in Hell to all Eternity were but a frenzie Certainly that which the Lord will at the last torment the souls of the Damned withal to all Eternity it is the principal of that it is of the very same Nature with the wounds and horrors of conscience in this world It is true that God doth indeed often times bless the horrors of Conscience to the saving of the soul to bring the soul to Christ but horrors of Conscience in their own Nature I say are the beginnings of the second death as pains and sicknesses of the body of a man or woman are the beginnings of the first death so wounds and horrors of Conscience are the beginnings of the second death The Soul of Man is a Subject of more large Capacity for torments than the Body can be Now the principal way that God hath to torment the Soul that we know of in Hell it self it is by the horrors and wounds of Conscience I remember therefore it was the Speech of Francis Spira saith he I feel in me the wrath of God as the torments of Hell and he was not mistaken for they be the beginnings of the torments of Hell and therefore God many times to keep men from being swallowed up in those torments he makes them feel these torments they have some sparks of these torments of Hell upon their souls now that they may be delivered from the flames of Hell to all Fternity Troubles of Conscience for sin is nothing else but Gods letting out some sparks of Hell upon the Soul Now what a mistake is this Thou thinkest this but melancholly when the truth is it is nothing else but the sparks of Hell upon the soul This is the Second Thirdly Thou thinkest this a melancholly conceit Certainly It is impossible for such a man or woman ever so long as they thus continue to prize Christ or love Christ I say whosoever thou art that hath such conceits if this abide in thee I dare as from the Lord charge thee That thou didest never yet in all thy life prize Jesus Christ and love Jesus Christ But how doth this appear Thus Thou didest never prize Christ and love Christ aright if thou hast this conceit Because thou canst never know what Christ suffered for thee The principal thing Christ suffered for Sinners was The bearing of the Wrath of the Father upon his Soul his Soul sufferings were more than his Bodily sufferings Thou hearest somtimes of Christs shedding his precious Blood for thee and dying upon the Cross but the death of his body shedding of his blood was not the principal thing Christ suffered for thee if thou ever beest saved but the sufferings of the Wrath of God upon his Soul when his Soul was troubled when he cried out My God my God why hast thou forsaken me and yet thou hast slight thoughts of these Sufferings If you see a man or woman in tortures in their body in some disease thou thinkest there is some reallity in that but for the sufferings of the soul thou hast poor thoughts of these and canst not imagine what they should mean when they speak of the wrath of God to be upon the Soul Now if thou hast slight thoughts of the wrath of God upon the soul it is impossible thou shouldest price Christ because thou knowest not what he suffered But a man or woman that hath felt the wrath of God upon their souls in the wounds of Conscience for sin such a one hath a little intimation of what things the Lord Christ indured for them such a one can tell what Christ indured and so can price Christ and love Christ such a one can Reason thus What is one spark of the wrath of God upon the soul so terrible and the tortures so sore What then did the flame of Gods wrath that was let out upon the soul of Jesus Christ For so it was If thou hast a little trouble of soul under the sence of sin now know it is but as a spark of that fire that did blaze out upon Christ if thou hast one drop upon thee it is but as one drop of those flood gates let out upon the soul of Jesus Christ the floud gates of Gods displeasure were let out upon the soul of Christ This certainly is one Reason why God will have sinners that be saved eternally to feel trouble of soul for sin that they may know how to prise Christ and love Christ more and understand what the sufferings of the soul of Christ were for sin As brethren Christ did suffer in his soul that he might be a merciful high Priest and have compassion upon us and help us when we need as t is a comfort to one that suffers in soul that Christ suffered in his soul and so knows how to compassionate such So on the other side God causeth poor souls to suffer trouble that they might be sensible of Christs sufferings and so praise and love him the more Fourthly Thou that hast slight thoughts of trouble of Conscience for Sin certainly whosoever thou art this is a most certain truth These thoughts of thy heart shall certainly be altered one day though they be slight now This I dare affirm of every one that